4. One thing have I desired of Jehovah, this will I follow after; that I may dwell in the house of Jehovah all the days of my
life, to behold the beauty of Jehovah, and diligently to survey his temple. 5. For he shall hide me in his tent in the day of evil:
581581 “C’est, d’adversite.” — Note, Fr. marg. “That is, of adversity.”
he shall hide me in the secret place of his tent; he shall set me up upon a rock. 6. And now shall he lift up my head above mine enemies who surround me: and I will offer sacrifices of joy in his tabernacle;
I will sing and praise Jehovah.

4. One thing have I desired. Some consider this as a prophecy of the perpetuity of David’s kingdom, on which not only his own personal happiness depended,
but also the happiness of his whole people; as if he had said, I am so well contented with this
singular proof of God’s favor, that I can think on nothing else night and day. In my opinion, however, it appears a simpler
interpretation to view the words as meaning, that although David was banished from his country, despoiled of his wife, bereft
of his kinsfolk; and, in fine, dispossessed of his substance, yet he was not so desirous for the recovery of these, as he
was grieved and afflicted for his banishment from God’s sanctuary, and the loss of his sacred privileges. Under the word
one, there is an implied antithesis, in which David, disregarding all other interests, displays his intense affection for the service
of God; so that it was bitterer to him to be an exile from the sanctuary, than to be denied access to his own house. That
David desired only one thing, therefore, namely, to dwell in the house of the Lord, must be read in one sentence. For there
is no probability that he means by this some secret wish which he
suppressed, seeing he distinctly proclaims what it was that chiefly troubled him. He adds, too, steadiness of purpose,
declaring that he will not cease to reiterate these prayers. Many may be seen spurring on with great impetuosity at first,
whose ardor, in process of time, not only languishes, but is almost immediately extinguished. By declaring, therefore, that
he would persevere in this wish during his whole life, he thereby distinguishes between himself and hypocrites.

We must, however, observe by what motive David was so powerfully stimulated. “Surely,” some may say, “he could have called
on God beyond the precincts of the temple. Wherever he wandered as an exile, he carried with him the precious promise of God,
so that he needed not to put so great a value upon the sight of the external edifice. He appears, by some gross imagination
or other, to suppose that God could be enclosed by wood and stones.”
But if we examine the words more carefully, it will be easy to see, that his object was altogether different from a mere
sight of the noble building and its ornaments, however costly. He speaks, indeed, of the beauty of the temple, but he places
that beauty not so much in the goodliness that was to be seen by the eye, as in its being the celestial pattern which was
shown to Moses, as it is written in Exodus
25:40,

“And look that thou make them after this pattern which was showed thee in the mount.”

As the fashion of the temple was not framed according to the wisdom of man, but was an image of spiritual things, the prophet
directed his eyes and all his affections to this object. Their madness is, therefore, truly detestable who wrest this place
in favor of pictures and images, which, instead of deserving to be numbered among temple ornaments, are rather like dung and
filth, defiling all the purity of holy things. We should now
consider, whether the faithful are to be like-minded under the Christian or Gospel dispensation.
582582 “Sous le regne de Christ.” — Fr.
I own, indeed, that we are in very different circumstances from the ancient fathers; but so far as God still preserves
his people under a certain external order, and draws them to him by earthly instructions, temples have still their beauty,
which deservedly ought to draw the affections and desires of the faithful to them. The Word, sacraments, public prayers, and
other helps of the same kind, cannot be neglected, without a wicked contempt of God, who manifests himself to us in these
ordinances, as in a mirror or image.

5. For he shall hide me in his tent. Here the Psalmist promises himself that his prayer would not be in vain. Although he is deprived of the visible sanctuary
for a time, he doubts not that, wherever he may be, he shall experience the protecting power of God. And he alludes to the
temple, because it was a symbol to the faithful of the divine presence; as if he had said, that in making the request
which he mentioned he by no means lost his labor; for every one who shall seek God sincerely, and with a pure heart, shall
be safely concealed under the wings of his protection. The figure of the temple, he therefore affirms, was not an unmeaning
one, for there God, so to speak, spread forth his wings to gather true believers under his protection. From this he concludes,
that as
he had no greater desire than to flee for refuge under these wings, there would be a shelter ready for him in times of
adversity, under the divine protection, which, under the figure of a rock, he tells us, would be impregnable like towers, which, for the sake of strength, were wont to be built, in ancient times, in
lofty places. Although he was, therefore, at this time, environed by enemies on every side, yet he boasts that he shall overcome
them. It is, indeed, a common form of speech in the Scriptures to say, that those who are oppressed with grief walk with
a bowed down back and dejected countenance, while, on the other hand, they lift up their heads when their joyfulness is restored.
Thus David spake, Psalm 3:4, “Thou, Lord, art the lifter up of mine head.” But because besieging is here put in opposition to this, he
meant to say, that in that divine refuge he would be as it were lifted on high, so that he might fearlessly disregard
the darts of his enemies, which might have otherwise pierced him. And in hoping for victory, though he was reduced to such
straits as threatened instant death, he gives us a remarkable proof of his faith; by which we are taught not to measure the
aid of God by outward appearances or visible means, but even in the midst of death to hope for deliverance from his powerful
and
victorious hand.

6. And I will offer sacrifices of triumph583583 “Sacrificia jubili.” — Lat. “Sacrifice de triomphe.” — Fr.
Ainsworth reads, “Sacrifices of shouting, or of triumph, of joyful sounding and alarm.” “This,” says he, “hath respect to the law which
appointed over the sacrifices trumpets to be sounded, Numbers 10:10, whose chiefest, most loud, joyful, and triumphant sound was called trughnah, [or
תרועה, truah, the word here used,] ‘triumph,’ ‘alarm,’ or ‘jubilation,’ Numbers 10:5-7.” in his tabernacle. By making a solemn vow of thanksgiving, after he shall have been delivered from dangers, he confirms himself again in the
hope of deliverance. The faithful under the Law, we know, were wont, by a solemn rite, to pay their vows, when they had experienced
any remarkable blessing from God. Here, therefore, David, though in banishment, and prohibited from
approaching the temple, boasts that he would again come to the altar of God, and offer the sacrifice of praise. It appears,
however, that he tacitly sets the holy rejoicing and songs, in which he promises to give thanks to God, in opposition to the
profane triumphings of the world.